The essence of our work does not lie in acquiring a lack (Hisaron); we already have one, rather, it is in determining what this Hisaron will be directed toward. This is called intention.

Intention is the tuning, the orientation, of my unfulfilled desire: what am I aiming it at? What do I want to have revealed in my Hisaron? What kind of fulfillment do I seek to receive in it? Since a Hisaron is filled by pleasure, I must determine what kind of pleasure I want to reveal in my unfulfilled desire, what I decide to enjoy.

Undoubtedly, all decisions boil down to a choice of pleasure and nothing else; we are built this way. However, there are many variants and levels of pleasure: I can enjoy bestowal or reception, adhesion with the Creator or distancing from Him; the main thing is that I receive what I desire.

The spectrum of pleasures includes many options: ranging from pleasures stemming from the depths of the Klipot (impure forces) to the highest level of pleasure, that of the Creator Himself. Here, everything is determined by the direction of one’s intention.

My will to receive is an unfilled space, an empty place that I want to fill. It is like a person who wants to satisfy their hunger but has no prior memories (Reshimot), and they must choose the dish that will give them pleasure. Essentially, we must choose by what to enjoy.

Our initial idea of the essence of pleasure is derived from our physical world, from our natural environment. We are conditioned to derive pleasure from ordinary and simple things.

The Creator created the will to receive and established a specific state in it that instinctively and naturally gravitates toward the various pleasures that lie before it. It makes a calculation and thus gives preference to this or that pleasure. Such a mechanism is conceived in order to stimulate the development of this desire. An environment is constructed round it that is clothed in the objects of our world.

From this state, the will to receive must begin its development, that is, find other sources of pleasure. If it remains locked in its small, familiar environment, the one known since birth, and sustains itself solely on the usual natural pleasures, it will continue to exist on the animate level, will remain undeveloped, and will conclude its life in that state.

The development of the will to receive is possible only through the revelation of a new environment that encompasses pleasures of an entirely different nature. Then the person will, as they say, acquire a different life—a spiritual one.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

The development of the will to receive can take place in its natural environment. But there is also another, unknown environment, a new surrounding. How is a person prompted to develop in the direction of this different environment? Of course, one is given a desire from above.

The fact that a person is endowed with a desire for pleasures absent from the limited environment in which he was born (this world) is referred o as “the Male (the Creator) who conceives (sows).” “The Creator conceives first”; that is, He grants the person an awakening toward spirituality.

Obviously, an awakening to the upper world cannot appear in a person by itself. It manifests only by means of lights that illuminate the Reshimo (spiritual informational gene). Suddenly a desire arises within a person for something that lies beyond the confines of this world. And as the saying goes: “The Creator, having conceived first, gives birth to a girl (Nekeva),” that is, a Hisaron for spirituality.

This is precisely what a person senses; consequently, one begins to make efforts to realize, to fill this lack. He bustles about, runs here and there, begins to study, comes to a proper society, looks for various means and actions in order to fill their Hisaron. And so it continues until one begins to see oneself acting in order to attain the fulfillment.

Gradually, as a result of many years of effort, it becomes clear to a person that the will to receive, although it came from above, lacks the qualities, form, and nature necessary for its fulfillment. This desire is present in us, but it is unsuitable for a filling that is beyond the bounds of this world because beyond its boundaries, both the Kli and the fulfillment are of a completely different nature. It is these missing attributes that we must acquire.

Gradually, it is revealed to a person that the desire given to them from above is not directed toward spirituality. And this is despite the fact that a Hisaron (a “girl”) seemingly was born in them. The Creator implanted a certain unformed desire in us for a filling that lies beyond our reach. This desire must be realized in an absolutely different vessel, in a vessel of bestowal. The Hisaron must fill itself with pleasures from bestowal to the Creator.

When a person comes to understand that what he needs is a new Hisaron and not the filling, then we can say that the Creator, the “male,” conceived, and a girl (Nekeva) was born. That is, as a result of a long search, it becomes clear to the individual that what they lacks is not fulfillment, but a desire to bestow. This desire to bestow that has arisen in him is indeed the Hisaron that has been born.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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For a need to unite with the friends to arise within me, I have to understand that I will be able to truly sense where I exist in relation to the Creator through them. This happens when I relate to them as to my future point of Keter.

And in order to unite with them with the purpose to reach the Creator, I have to use their desires, connect my and their Hisarons (deficiencies), to see them as small, and live precisely within the tension between these two points of view.

There is nothing you can do. Otherwise, if I lack this disparity (which in essence is the difference between the lower one and the upper one, between what is inside of reason and what is above the reason), then the need for help of the Creator will not arise.

By our nature we can endure anything, except for the state of standing in direct confrontation between the light and the Kli, in the point of collision (Bitush) from which it appears there is no possible escape or breakthrough other than to ascend above reason.

Consequently this point cannot be perceived as something positive, good, or comfortable. After all, it does not have any basis within the nature of our world.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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Question: Are efforts measured relative to the system or relative to the person according to how he feels the measure of the efforts he has applied?

Answer: I do not understand what you mean by “according to what a person feels.” If I feel that I gave everything and received nothing, so what? Does that mean I am already in a state where I should receive?

The measurement is made by the Creator because I do not know exactly what level of effort is required for me to correspond to the next degree. How can I measure myself relative to the next degree if I do not know what it is?

Question: You gave an example that a person remains in any state until they feel like a squeezed lemon, and then, since they have nothing more to add, their state is changed. Is this what a person feels?

Answer: No, not at all. We never know where the work ends, at what level or on which degree. These things always come to us unexpectedly, suddenly, like a surprise: “I labored and found.”

There is no direct connection between these things. I cannot say where the effort ends and where I “find,” because I cannot measure my own state let alone the the next degree.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”